1. The Offerings of the Princes

Numbers vii

The opening verses of the chapter seem to imply
that immediately after the erection of the tabernacle
the gifts of the princes were brought by way of
thank offering. The note of time, "on the day that
Moses had made an end of setting up the tabernacle,"
appears very precise. It has been made a difficulty
that, according to the narrative of Exodus, a considerable
time had elapsed since the work was finished.
But this account of the oblations of the princes, like
a good many other ancient records incorporated in the
present book, has a place given it from the desire to
include everything that seemed to belong to the time
of the wilderness. All incidents could not be arranged
in consecutive order, because, let us suppose, the Book
of Exodus to which this and others properly belonged
was already complete. Numbers is the more fragmentary
book. The expression, "on the day," must
apparently be taken in a general sense as in Gen. ii. 4:
"These are the generations of the heavens and of the
earth in the day that the Lord God made earth and
heaven." In Numb. ix. 15 the same note of time,
"on the day that the tabernacle was reared up," marks74
the beginning of another reminiscence or tradition.
The setting up of the tabernacle and consecration of
the altar gave occasion presumably for this manifestation
of generosity. But the offerings described could not
be provided immediately; they must have taken time to
prepare. Golden spoons of ten shekels' weight were
not to be found ready-made in the camp; nor were
the oil and fine flour to be had at a day's notice.
Of course the gifts might have been prepared in
anticipation.

The account of the bringing of the offerings by the
princes on twelve successive days, one Sabbath at least
included, gives the impression of a festival display.
The narrator dwells with some pride on the exhibition
of religious zeal and liberality, a fine example set to the
people by men in high position. The gifts had not
been asked by Moses; they were purely voluntary.
Considering the value of precious metals at the time,
and the poverty of the Israelites, they were handsome,
though not extravagant. It is estimated that the gold
and silver of each prince would equal in value about
seven hundred and thirty of our shillings, and so
the whole amount contributed, without regarding the
changed value of the metals, would be equivalent to
some four hundred and thirty-eight pounds sterling.
In addition there were the fine flour and oil, and the
bullocks, rams, lambs, and kids for sacrifice.

It is an obvious remark here that spontaneous liberality
has in the very form of the narrative the very
highest commendation. Nothing could be more fitted
to create in the minds of the people respect for the
sanctuary and the worship associated with it than this
hearty dedication of their wealth by the heads of the
tribes. As the people saw the slow processions moving75
day by day from the different parts of the camp, and
joined in raising their hallelujahs of joy and praise, a
spirit of generous devotion would be kindled in many
hearts. It appears a singular agreement that each
prince of a tribe gave precisely the same as his neighbour.
But by this arrangement one was not put to
shame by the greater liberality of another. Often, as
we know, there is in giving, quite as much of human
rivalry as of holy generosity. One must not be outdone
by his neighbour, would rather surpass his neighbour.
Here all appears to be done in the brotherly
spirit.

Does the author of Numbers present an ideal for us
to keep in view in our dedication of riches to the service
of the Gospel? It was in full accord with the symbolic
nature of Hebrew religion that believers should enrich
the tabernacle and give its services an air of splendour.
Almost the only way for the Israelites to honour God
in harmony with their separation from others as His
people, was that of making glorious the house in which
He set His name, the whole arrangements for sacrifice
and festival and priestly ministration. In the temple
of Solomon that idea culminated which on this occasion
fixed the value and use of the princes' gifts. But
under Christianity the service of God is the service of
mankind. When the thought and labour of the disciples
of Christ are devoted to the needs of men there
is a tribute to the glory of God. "It has been said—it
is true—that a better and more honourable offering is
made to our Master in ministry to the poor, in extending
the knowledge of His name, in the practice of the
virtues by which that name is hallowed, than in material
gifts to His temple. Assuredly it is so: woe to all
who think that any other kind or manner of offering76
may in any way take the place of these."33 Ruskin, "Seven Lamps of Architecture." The
decoration of the house used for worship, its stateliness
and charm, are secondary to the upbuilding of that
temple of which believing men and women are the
eternal stones, for basement, pillar, and wall. In the
development of Judaism the temple with its costly
sacrifices and ministries swallowed up the means and
enthusiasm of the people. Israel recognised no duty
to the outside world. Even its prophets, because they
were not identified with the temple worship, were in
the main neglected and left to penury. It is a mistaken
use of the teaching of the Old Testament to take
across its love of splendour in sanctuary and worship,
while the spread of Christian truth abroad and among
the poor is scantily provided for.

But the liberality of the leaders of the tribes, and
of all who in the times of the old covenant gave
freely to the support of religion, stands before us to-day
as a noble example. In greater gratitude for a purer
faith, a larger hope, we should be more generous.
Devoting ourselves first as living sacrifices, holy and
acceptable to God, we should count it an honour to
give in proportion to our ability. One after another,
every prince, every father of a family, every servant
of the Lord, to the poorest widow, should bring a
becoming gift.

The chapter closes with a verse apparently quite
detached from the narrative as well as from what
follows, which, however, has a singular importance as
embodying the law of the oracle. "And when Moses
went into the tent of meeting to speak with Him, then
he heard the Voice speaking unto him from above the77
mercy-seat that was upon the ark of the testimony,
from between the two cherubim: and he spake unto
Him." At first this may seem exceedingly anthropomorphic.
It is a human voice that is heard by Moses
speaking in response to his inquiries. One is there,
in the darkness behind the veil, who converses with
the prophet as friend communicates with friend. Yet,
on reflection, it will be felt that the statement is marked
by a grave idealism and has an air of mystery befitting
the circumstances. There is no form or visible manifestation,
no angel or being in human likeness, representing
God. It is only a Voice that is heard. And
that Voice, as proceeding from above the mercy-seat
which covered the law, is a revelation of what is in
harmony with the righteousness and truth, as well as
the compassion, of the Unseen God. The separateness
of Jehovah is very strikingly suggested. Here only,
in this tent of meeting, apart from the common life of
humanity, can the one prophet-mediator receive the
sacred oracles. And the veil still separates even
Moses from the mystic Voice. Yet God is so akin
to men that He can use their words, make His message
intelligible through Moses to those who are not holy
enough to hear for themselves, but are capable of
responding in obedient faith.

Whatever is elsewhere said in regard to the Divine
communications that were given through Moses must be
interpreted by this general statement. The revelations
to Israel came in the silence and mystery of this place
of audience, when the leader of the people had withdrawn
from the bustle and strain of his common tasks.
He must be in the exalted mood this highest of all
offices requires. With patient, earnest soul he must
wait for the Word of God. There is nothing sudden,78
no violent flash of light on the ecstatic mind. All is
calm and grave.